© UNIVERSAL RESEARCH REPORTS | REFEREED | PEER REVIEWED

ISSN : 2348 - 5612 | Volume : 10 , Issue : 04 | October - December 2023

PHILOSOPHICAL EXPLORATION OF THE NATURE OF SPANDA IN SPANDA

KARIKA

Harsimran Kaur,
Assistant Professor, Dept. of Philosophy,
Punjabi University, Patiala
Email:harsimrandocuments@gmail.com

‘Spanda Kārikā’ is composed by Vasugupta. It is a commentary on Śiva Sutra. Śiva Sutra is

considered as revelation to Vasugupta. The reason for particularly taking ‘Spanda Kārikā’ instead of Śiva
Sutra is that in Sutra, there is an emphasis on the Prakāsa aspect of the Divine, whereas in the ‘Spanda
Kārikā’, the emphasis remains on the Vimarśa aspect of the Divine. So, the text appropriate for the study
is ‘Spanda Kārikā,’ which presents active, dynamic, throbbing with life, creative pulsation. It must be noted
that different words are used for the word Spanda depending on the context in which it is being used. Few
words are Spanda Śakti, Svātantrya Śakti, Samvit Śakti, Vimarśa. To understand it correctly, let us discuss
different definitions of Spanda in different texts.

According to Swami Lakshamanjoo, “The word Spanda means “movement”. The Spanda School
recognises that nothing can exist without movement where there is movement, there is life, and where there
is no movement, that is lifelessness.” (Lakshmanjoo, Shiva Sūtras: The Supreme Awakening, 2015, p. 134)

Spanda in Spanda Kārikā

During the study of various texts and Spanda Śastra, various meanings emerged out and unfolded
at different epistemic levels. Various scholars in the tradition have tried to define ‘Spanda’. Jaideva Singh
considers Spanda as a very technical word (Singh J. , 1991, p. xxviii) in the system. First, there is an effort
to consider a few definitions from these texts and then move forward for the detailed exploration of Spanda.

Nature of Spanda

Definitions of Spanda

According to Dr. B.N. Pandit, “Spanda… is the blissful and spiritual conative stir of the absolute
and divine consciousness and is vibratory in its character.” He continues, “Spanda is a double-edged stir,
throbbing outwardly and inwardly at one and the same moment. It is purely a spiritual stir and not any
physical movement or mental restlessness.” (Pandit D. B., 1990, p. 22) Through the pulsating of His
Spanda, which is both extrovert and introvert, He manifests the divine play of creation and disintegration,
bondage and liberation, etc. in magnificently distinct ways. He shines as the only absolute and pure
consciousness through the most inward element of such pulsing. Its external pulsing is the cause of His
inclination toward the outer manifestation of His heavenly powers of being Absolute. Śakti is the significant
character and outcome of Śiva.

“Since Śakti or Godhead is the essential nature of God, He cannot be visualized as being devoid of
Spanda, but can be realized as the perfect embodiment of Spanda in its two aspects of extroversion and
introversion, resulting in the manifestation of creation and dissolution.” (Pandit D. B., 1990, p. 23)

142
© UNIVERSAL RESEARCH REPORTS | REFEREED | PEER REVIEWED
ISSN : 2348 - 5612 | Volume : 10 , Issue : 04 | October - December 2023

Since God manifests Himself in the form of each soul, Spanda is the fundamental nature of all
living things. Due to the internal vibration of Spanda within each manifested being, every individual is
always conscious of himself as ‘I.’ It is because of Spanda’s outward flutter that all living things are
constantly inclined to know and accomplish something. If a being uses his finer and sharper attention to try
and uncover the inner source of all of his psychic and physical actions, which are all phenomenal
expressions of Spanda but are rarely realized in that way, he can readily experience it in its pure spiritual
aspect. When an emotion, like joy or dread, is expressed at a higher pitch, it is much easier to explore the
subtle aspects of Spanda. “The purer and the divine aspect of Spanda shines for a moment in such
situations; but its duration is so short that one cannot catch hold of it. Our power of attentive awareness is
not generally so quick as to catch it” (Pandit D. B., 1990, p. 23)

According to Bhāskara in Setubandh “Spanda is of the nature of the world made up of 36 elements
and it is corresponding to Śakti (Spandaḥ Ṣaṭtriṃśattatvāmakaṃ Viśvam. Tadrupiṇī tadabhinnām.)” Anand
explains Spanda as the extension of the Parāśakti in the form of elements. According to Swami
Lakshamanjoo; “The word Spanda means “movement”. The Spanda School recognises that nothing can
exist without movement where there is movement, there is life, and where there is no movement that is
lifelessness.” (Lakshmanjoo, Shiva Sūtras: The Supreme Awakening, 2015, p. 134)

“The universe which is the world of consciousness is filled with and is one with the supreme state
of God consciousness. God consciousness is Spanda, a unique reality of supreme movement filled with
nectar and an outpouring of the Supreme bliss of independence”. (Lakshmanjoo, 2016, p. 271)

The word Spanda means a throb, a life-pulsating rhythm of creation. The theory of Spanda is an
explanation of that motion which, while maintaining the unity of the Supreme Being, presents its
multiplicity. Navjiwan Rastogi says Spanda is often interpreted as a subtle motion1‘Kinchit Calanam’.
Ācārya Kṣemarāja says

“kiṃciccalattābhāsarūpatayā Spandaḥ iti, sphurattā iti, ūrmiḥ iti, balam iti,

udyogaḥ iti, hṛdayam iti, sāram iti, mālinī iti, parā - ityādyanantasaṃjñābhiḥ
āgameṣu udgho ṣyate | sā ca ekāpi yugapadeva unmeṣanimeṣamayī” 2
It just seems that it is moving. It is not moving. There is no movement. It is just self-awareness.
Spanda is named sphurattā (flow), ūrmiḥ (tide), balam (strength), udyoga (upward rising force), hṛdayam
(heart), sāram (essence), and mālinī (Supreme energy). It is the same Spanda that is named in a versatile
way.

In his view, Spanda is the concept of such a timeless movement in which there is only the
impression of movement. As a result, despite being motionless, it appears to be moving. It is a miraculous

1
(रस्तोगी, २००२, प.ृ 59) “स्पन्द की व्याख्या प्राय: ककञ्चिच्िलन रूप से की जाती है ।”।
2
ककिं चिच्िलत्ताभासरूपतया स्पन्दः इतत, स्फुरत्ता इतत, ऊर्मः इतत, बल् ् इतत, उद्योगः इतत, हृदय् ् इतत, सार् ् इतत, ्ारलनी
इतत, परा - इत्याद्यनन्तसिंज्ञारभः आग्ेषु उद्घोष्यते । सा ि एकापप युगुपदे व उन््ेषतन्ेष्यी (क्षे्राज, स्पन्द सिंदोह,
१९१७, p. 5)

143
© UNIVERSAL RESEARCH REPORTS | REFEREED | PEER REVIEWED
ISSN : 2348 - 5612 | Volume : 10 , Issue : 04 | October - December 2023

leap that happened in the form itself. The word Spanda can be seen in the form of Iśata Vibration, Iśata
Sphuran, and Iśata Calan. In a philosophical context, it means a very subtle movement.

“Movement or motion occurs only in a spatiotemporal framework. The Supreme transcends all
notions of space and time. Spanda, therefore, in the case of the Supreme is neither physical motion, nor
psychological activity like pain and pleasure, nor pranic activity like hunger or thirst. It is the throb of the
ecstasy of the Divine I-consciousness (Vimarśa). The Divine I-consciousness is spiritual dynamism. It is the
Divine creative pulsation. It is the throb of Śiva’s Svātantrya or absolute Freedom.” (Singh J. , 2012, p.
xvii)

Swami Lakshmanjoo explains Spanda with reference to ‘Parātrisika Vivarana’ as

“The element of Spanda is that being of God Consciousness in which this whole universe exists and
from which this whole universe comes out. And God consciousness is not only the resting place of the
universe this is the prasara sthāna also the flowing energy. This universe comes out from That. It has to
exist in God consciousness and it is coming out from God Consciousness in God Consciousness because
there is no other space for the universe to exist.” (Lakshmanjoo, 2016, p. 272)

This quote not only defines the nature of Spanda but also the nature of ‘God in God’ itself. Spanda
is also referred to as Śiva’s energy. Śiva created the external world for his realization. It is His own
Svātantrya Śakti that is the manifestation of the external world. For recognizing His nature, He first
separates Himself from Himself through his Śakti. He becomes ignorant of His self, His nature. In being
ignorant lies the scope for knowing oneself. It is this Svātantrya Śakti through which separation and union
are possible.

Śiva’s great powers actively carry out the processes of creating, preserving, and removing the world
of manifestations. In a sense, Śiva is acting through them as He is Himself in this eternal cosmic rhythm.
The sensation of pulsating, vivid consciousness is therefore described in the Tantras as the ultimate state of
spiritual awareness that the proficient can attain. The Tantras referred to this throbbing consciousness that
is free of thinking structures as ūrmi, which translates to wave. Ūrmi indicates to this consciousness
rhythmic dynamism, which, despite its apparent bustle, is peaceful and tranquil within, like the sea. Mark
Dyczkowski explains, (Dyczkowski, 1989)

“The self-awareness (svavimarśa) in the Heart from which all things have fallen away, present in
the first and last moment of perception is called, according to the (Spanda) teachings, the universal
vibration of consciousness (sāmānyaSpanda) and is the outpouring of consciousness (ucchalana) within
one’s own nature. (This vibration is that) subtle movement (kimciccalana) which is the pulsing radiance
(sphurana) or self-luminous consciousness that shines as all things) independent of all else. It is the wave
(ūrmi) of the ocean of consciousness and consciousness is (never) without it. Indeed, it is but natural that
the sea be (at times tranquil) without waves and (at others agitated and) full of waves etc. This (awareness)
is the essence (sāra) of all things for consciousness is the essence of the lifeless (jada) universe because its

144
© UNIVERSAL RESEARCH REPORTS | REFEREED | PEER REVIEWED
ISSN : 2348 - 5612 | Volume : 10 , Issue : 04 | October - December 2023

very foundation (pratişthā) depends upon it. Again the essence of that is the Heart.” (Dyczkowski, The
Stanzas on Vibration, 1994, p. 15)3

According to Kṣemarāja ,4 the concepts ‘radiance’ (sphurattā), ‘wave’ (ūrmi), ‘strength’ (bala),
‘essence’ (sāra), and ‘Heart’ (hṛdaya) are all used in the Tantras as synonyms for the term ‘Spanda’ Ghurni,
which translates to ‘rolling around.’ It refers to the act of rolling one’s eyes while intoxicated, and thus, the
condition of intoxication. Ghurni is the pleasant vibration of consciousness that emanates from within and
is intoxicated by the wonder of its limitless nature. Utpaladeva praises Śiva by saying,

“Making Yourself radiantly manifest, You make all things unfold and contemplating (Your own)
form, You contemplate the universe. As You pulsate blissfully (ghurnase), inebriating Yourself with the juice
of the aesthetic delight of Your own nature (nijarasa), the phenomenal world emerges into manifestation.”5

Two States of Spanda or Two-Fold Nature

There are two states of Spanda in Kaśmir Śaivism, i.e. kāryatā and kartṛtva as explained by Ācārya
Vasugupta6 “avasthāyugalaṁ cātra kāryakartṛtvaśabditam | kāryatā kṣayiṇī tatra kartṛtvaṁ punarakṣayam
||14 ||”. These two states are the play of the Divine, the play of manifesting, and the creator. These are two
interconnected concepts that relate to the nature of reality and the individual’s relationship to it.

Kāryatā is anything that one does and it refers to the manifested world, the world of objects and
actions, which is characterized by constant change and transformation. It is the effect of the divine creative
energy or Śakti. The individual self-experiences the world of kāryatā through the senses and perceives itself
as a doer or performer of actions (kartṛtva). Swami Lakshmanjoo explains this as a hero, the real hero, the
one who has done all this. At one point in time, the whole cycle of kāryata will vanish altogether, but the
doer will remain. The hero won’t get vanished. When all the efforts and fruits of efforts are finished or
vanished, the state in which the ignorant person thinks that everything is finished, even in that state the
Śiva, the doer remains. “kāryonmukhaḥ prayatno yaḥ kevalaṁso’tra lupyate |
tasmiṁlluptevilupto’smītyabuddhaḥ pratipadyate ||15||” Śiva is both the cause and effect of the manifested
7

3
English translation is by Mark Dyczkowski as referred above. The original verse is :
चिततः प्रत्यव्र्ामत््ा परा वाक्सस्वरसोददता ॥ स्वातन््यन््ुख्यिं तदै श्वयम पर्ात््नः ॥ १३ ॥
सा स्फुरत्ता ्हासत्ता दे र्कालापवर्ेपषणी ॥ सैषा सारतया प्रोक्सता हृदयिं पर्ेञ्ष्िनः ॥ १४ ॥ (अरभनवगुप्त, १९८१, pp. १०४-१०६)
4
(क्षे्राज, स्पन्द सिंदोह, १९१७, p. ५) “इह पर्ेश्वरस्य ्हाप्रकार्त््नो पव्लस्यापप एकैव परा्र्मर्ञ्क्सतः
ककिं चिच्िलत्ताभासरूपतया स्पन्दः इतत, स्फुरत्ता इतत, ऊर्मः इतत, बल् ् इतत, उद्योगः इतत, हृदय् ् इतत, सार् ् इतत, ्ारलनी
इतत, परा - इत्याद्यनन्तसिंज्ञारभः आग्ेषु उद्घोष्यते । सा ि एकापप युगुपदे व उन््ेषतन्ेष्यी”।
5
(सो्ानन्द्नाथ, १९३४, p. १०) “स्फारयस्यखिल्ात््ना स्फुरन ् पवश्व्ा्र्
ृ रस रुप्ा्र्
ृ न ्।
यत्स्वयिं तनजरसेन घूणस
म े तत्स्ुल्लसतत भाव्ण्डल् ्” ॥
6
अवस्थायुगलिं िात्र कायमकतत्मृ वर्ञ्ददत् ् । कायमता क्षतयणी तत्र कतमत्ृ विं पुनरक्षय् ् ॥१४॥ (Singh J. , 2012, pp. 79-80)
7
कायोन््ि
ु ः प्रयत्नो यः केवलिं सोऽत्र लप्ु यते। तञ्स््ल्लप्ु ते पवलप्ु तोऽस््ीत्यबध
ु ः प्रततपद्यते ॥१५॥ (Singh J. , 2012, pp. 79-
80)

145
© UNIVERSAL RESEARCH REPORTS | REFEREED | PEER REVIEWED
ISSN : 2348 - 5612 | Volume : 10 , Issue : 04 | October - December 2023

world of kāryatā, and the individual self’s sense of doership (kartṛtva) is also a manifestation of this
ultimate reality.

“the state of introverted God consciousness, which is sarva-jñatva-guṇā-spadam8, which is the

basis of all knowledge and all action, tasya lopaḥ kadācitsyāt, It (doer) cannot be vanished, It will never
vanish if Its function, Its action, has vanished. [When] Its action has vanished, It cannot vanish along with
Its action, along with Its force, Its creative force. That [Self] remains eternally one-pointed and just in one
shape, one form.” (Lakshmanjoo, 2016, p. 25)

Three Moments 9 in Spanda (The Vibration of Consciousness)

Jaideva Singh while discussing the nature of Śakti says, “He (i.e., Śiva) Himself full of joy enhanced
by the honey of the three corners of his heart, viz., Icchā or Will, Jñāna or Knowledge, Kriyā or action,
rising up His face to gaze at (His own splendour) is called Śakti” (Singh J. , 2006, p. 9)

There are three moments of Spanda as understood from Spanda Kārikā. These are;

1. Will (Icchā): It is the conative power of consciousness. In Spanda Śāstra, Icchā refers to the
spontaneous desire of consciousness to experience itself. It is the innate desire of the self to know
and realize its true nature. It is the Icchā Śakti of Śiva Himself to experience Himself, Out of this
Icchā Śakti, Śiva with His Svātantrya Śakti manifested the world to know himself back. Icchā in
individual beings is the driving force that motivates them to pursue spiritual practices and seek
recognition of the real self.
2. Knowledge (Jñāna): Jñāna in Spanda Śāstra refers to the direct experience of the pulsation or
vibration of consciousness. It is the realization of the true nature of the self as an embodiment of
the divine Spanda. Jñāna is acquired through the study of sacred texts, contemplation, and
meditation, and is essential for the realization of the ultimate truth. “The Cognitive Power of
consciousness operates both as an immediate, intuitive awareness consciousness has of its own
nature and as mediated perception of objectively manifest particulars… The vibrating power of
knowledge is thus the pure cognitive awareness of consciousness which both links perception
together and accounts for their individual emergence within the field of awareness” (Dyczkowski,
1989, p. 96) New perceptions are created and the world of experience is thus continuously
regenerated as the pulse of awareness alternates between the expanded, undivided state and the
contracted, limited condition. Hence, this energy is essentially Śiva’s creative power (Svātantrya),
which is the vibration of consciousness by which He creates everything. It is similar to the energies
of will and action.
3. Action (Kriyā): When consciousness activity manifests on the phenomenal plane, Śiva’s conative
energy is fully expressed in all its fullness. The ability to act (kriyā Śakti), as well as the ability to
create the various forms of the cosmos (nirmānaśakti), are both examples of the creative will i.e.
Icchā of Śiva. It is the Absolute’s freedom, i.e. Svātantrya Śakti. The only fully autonomous and
self-existent entity is the agent. He can only be Śiva Himself because he is one and absolute and
has unrestricted free will. He Himself fashions the jar through the potter and weaves a fabric

8
न तु योऽन्त्ि
ुम ो भावः सवमज्ञत्वगुणास्पद् ् । तस्य लोपः कदाचित्स्यादन्यस्यानुपलम्भनात ् ॥१६॥ (Singh J. , 2012, p. 80)
9
Mark Dyczkowski in his book (Dyczkowski, 1989) mentions Icchā, Jñāna and Kriyā as three moments in Spanda.

146
© UNIVERSAL RESEARCH REPORTS | REFEREED | PEER REVIEWED
ISSN : 2348 - 5612 | Volume : 10 , Issue : 04 | October - December 2023

through the weaver. The potter is an agent, he is free to construct his pot because he shares in Śiva’s
nature as the agent. The flux of cosmic energies and the capacities of consciousness is directed and
accelerated by Him. He, as the agent, constantly stays loyal to His fundamental, autonomous
character; the cosmos is the result of His agency (kartrprathā).
The Kriyā Śakti is the highest among these. It is the best, “Jñāna is lower and Icchā Śakti is
lowest…for Shaivites, Kriyā Śakti is just the real element to rise.” (Lakshmanjoo, 2016) Mark
Dyczkowski has considered these three Śakti as ‘moments’ in Spanda. The moment of these three
stages could be best understood with the understanding of the three aspects of the universal power
of the Śiva’s consciousness. “All things come into being through an act of will, with action as an
immediate instrumental cause and knowledge of its application as the intermediary between the
will to create and act itself. Insofar as the emergence of an object within the field of awareness
through the act of perception, and its subsequent subsidence when it has been perceived are part
of the radiant pulse (sphuraṇa) of awareness10, this three-fold vibration constitutes the essential
nature of all things as elements of experience” (Dyczkowski, 1989, p. 89)

In Pratyabhijñāhrdayam, Kṣemarāja explains “those which constitutes the cognition, the action
and the māyā of the Lord with reference to things existing as His own body, forms goodness, activity and
inertia of the fettered.” (Kaul, 2006, pp. 63-64) Through this, the completely enlightened realize that reality
is always ruling over the entire cosmos and that it is identical to the manifestation of his conscious powers.
He also feels fused with the Spanda principle and never contradicts any of the specific Spanda forms.

This whole process of manifestation and cordial working of these Śakti’s is explained by Ācārya
Somānandanāth in Śiva Driṣti in verses no.19-22 of section 111. He says that the milk is not different from
the cow likewise the world, the manifestation is not different from Śiva. Śiva has the will to be known as
His nature through His manifestation. The word ichhati indicates the Kriyā of the character of Icchā(will).
Will is also an action which is why the root of the manifestation is the will of Lord Śiva. Śiva has the will
to know His nature, which further resulted in the entire manifestation. It is only after will that knowledge
and action follow. He has the power to be known to all the knowers, while his knowledge is the power. He
gives form to this power of Knowledge (Jñāna Śakti) and this process of manifesting in concrete form is
the power of action (Kriyā Śakti). It is the result of this Kriyā Śakti that the objective world is manifested.
These three moments, powers or Śakti result in the manifestation of the world. In this way all three powers
are involved in the creation of the world, these powers don’t vanish after manifestation but remain intrinsic
in the creation. In the absence of Ichhā and Jñāna, no Kriyā (action) can exist.

10
सा स्फुरत्ता ्हासत्ता दे र्कालापवर्ेपषणी ॥ सैषा सारतया प्रोक्सता हृदयिं पर्ेञ्ष्िनः ॥ १४ ॥ (अरभनवगुप्त, १९८१, p. १०६)
11
यत इच्छतत तज्ज्ज्ञातुिं कतुुं वा सेच्छया किया । तस्याः पूवामपरौ भागौ कल्पनीयौ पुरा दह या॥१९॥
तत्क्मतनवतमृ तप्राञ्प्तरौन््ुख्यिं तद्पवकारसता । अनन्तरिं दह तत्कायमज्ञानदर्मनर्ञ्क्सतता ॥ २० ॥
ज्ञानर्ञ्क्सतस्तदथुं दह योऽसौ स्थूलः स्ुद्य्ः । सा कियार्ञ्क्सतरुददता ततः सवुं जगञ्त्स्थत् ् ॥ २१ ॥
एविं सवमस्ुत्पपत्तकाले र्ञ्क्सतत्रयात््ता । न तनवत्त
ृ ा, निौन््ुख्यिं तनवत्त
ृ िं, नापप तनवतमृ तः ॥ २२ ॥ (उत्पलदे व & श्री सो्नन्दनाथ,
१९३४, pp. १७-१८)

147
© UNIVERSAL RESEARCH REPORTS | REFEREED | PEER REVIEWED
ISSN : 2348 - 5612 | Volume : 10 , Issue : 04 | October - December 2023

Types of Spanda

“guṇādiSpandaniṣyandāḥ sāmānyaSpandasaṁśrayāt |

labdhātmalābhāḥ satataṁ syurjñasyāparipanthinaḥ||19||” 12

“Particular emanations of Spanda, which begin with qualities and whose existence is due to and
based on generic Spanda, never oppose the knower.” (Kaul, 2006, p. 62) Vasugupta in this Kārikā says that
the Suprabuddha yogi does not get trapped in the differentiated perceptions that are being offered by the
senses. He always takes recourse in the Sāmānya Spanda. The term ‘Jñasya’ refers to a yogi who is
completely elevated. He is Jñasya if he truly understands the nature of Lord Śiva. For him, Sāmānya Spanda
takes hold of all the activities of all organs (organs of action and organs of knowledge), in that elevated
soul.

This Spanda Śāstra explains two sections of Spanda. These two Spanda are Viśeṣa Spanda and
Sāmānya Spanda.

1. Viśeṣa Spanda is the ‘particular pulsations’ (Dyczkowski, 1989, p. 112) of energy. The
particular character (Viśeṣa) of the being is expressed in a contracted form. Viśeṣa Spanda is
an identifiable motion. The daily activities of life are comprised of distinctive movements.
Going here and there, conversing, eating, sleeping, joking, laughing, and watching movies are
all distinct pursuits that are kept apart from one another. One can discover Spanda in this
differentiation. There is Spanda, but it is present there in a unique way that is characteristic of
Viśeṣa bhāva. It is a manifestation of Spanda in certain facets like Sattva, Rajas, and Tamas,
or concrete, enjoyable events. Māyā is the source of Prakriti, or matter, which, when it
manifests as objects in the universe, possesses the attributes of Sattva, Rajas, and Tamas.
Spanda makes all things in the world, including the soul, senses, body, and earthly materials,
apparent. All of these have their beginnings in Spanda, are sustained by Spanda, and finally
return to Spanda. Man is His finite incarnation with Sattva, Rajas, and Tamas; this realm of
objective things is His limbs.
2. Sāmānya Spanda is ‘Universal Vibration of energy’ (Dyczkowski, 1989, p. 112). The universal
character (Sāmānya) of Being is expressed in the radiant form (sphuratta) of each phenomenon.
Sāmānya Spanda is present everywhere, yet it only appears in one formation and is immutable.
In contrast to the numerous, hundreds, and thousands of Viśeṣa Spanda(s), Sāmānya Spanda is
one.
“But that elevated soul takes hold of that Sāmānya Spanda, not Viśeṣa Spanda. In the activity
of Viśeṣa Spanda, he takes hold of Sāmānya Spanda. So he is fine, he does not go down, he is
not trodden down from the kingdom of God consciousness. His kingdom of God consciousness
is still prevailing there, in Viśeṣa Spanda also.”
Karma yoga (yoga in action) is the practise of acting while holding a Sāmānya Spanda. This
type of yoga is known as Jñāna yoga. Yoga is passive when one remains in samādhi, which is
a state of constant meditation. As a result, for those souls who have attained a higher level of

12
गणु ाददस्पन्दतनष्यन्दाः सा्ान्यस्पन्दसिंश्रयात ्। लदधात््लाभाः सततिं स्युज्ञमस्यापररपञ्न्थनः ॥१९॥ (Singh J. , Spanda-
Karikas: The Divine Creative Pulsation; the Karikas and the Spanda-Nirnaya, 2012, p. 92)

148
© UNIVERSAL RESEARCH REPORTS | REFEREED | PEER REVIEWED
ISSN : 2348 - 5612 | Volume : 10 , Issue : 04 | October - December 2023

consciousness, this guṇādi Spanda nisyandah, or classes of sense organs, turn into
labdhatmalabhah and simply propel the subject into the centre of God consciousness. The
higher yogi(s) are simply pushed inside God consciousness by the organs of action and the
organs of knowledge. Those who are not exalted do not possess it because these sensations
bring them down. And in this way, they become friends rather than opponents for a soul that
has attained jasya aparipanthinah.

Conclusion
The Kaśmir Śaivism believes in the non-dualism of Śiva and Śakti. The system is Sāmarasya of
Śiva-Śakti. This term, non-dual or Advaita, explains the union of two aspects, poles, or reality. The
understanding of the concept of Śiva-Śakti makes this clear. The ultimate reality is simultaneously
completely unchangeable and continuously pulsating. According to Spanda Kārikā, Spanda is the ultimate
universal force that contains all manifestations. In this case, the cause and effect are identical. The play of
the universe’s perpetual expansion and contraction manifests Śiva’s divine essence. This subtle movement
is defined as Spanda activity that throbs, another word for manifestation’s pulsating vibratory activity. As
a result, this divine essence has been referred to as the supreme existence. As a result, it seems indifferent
to movement or inactivity.

The Supreme Śakti manifests herself in two poles; ‘I’ and creation. It presents the contrast and union
between the two opposites. One is a subjective reality, the I consciousness, and the other is the creation,
the objective world. They are always immediately bound together like fire and heat, and ice and coldness.
Like heat can never be separate from fire; similarly, Śiva and Śakti can never be separate. Efforts to
define Śiva can only be made in terms of his Śakti, and Śakti can always be defined with Śiva. There is no
duality. Reality is both transcendental and immanent. Śiva is transcendental, and Śakti is an immanent
form. These are not two separate realities but two phases or conceptual aspects of the same reality.

Bibliography
Dyczkowski, M. S. (1989). The Doctrine of Vibration: An Analysis of the Doctrines and Practices
of Kashmir Shaivism. Delhi: Motilal Banarsidass.
Dyczkowski, M. S. (2013). The Doctrine of Vibration. Delhi: Aditi FineArt Press.
Kaul, M. (2006). The Divine Vibration (Spandanirnaya). Delhi : Chaukhamba Sanskrit
Pratishthan.
Kaul, M. (2008). The Spanda-Karikas With The Spanda-Nirnaya . Sri Satguru Publication.
Ksemaraja. (1917). Spanda Sandoha. (M. P. Shastri, Ed.) Bombay: The Shri Venkateshwar
Steam Press.
Kṣemarāja. (1925). The Spanda Nirnaya. (P. M. Kaul, Ed.) Srinagar: The Kashmir Pratap Steam
Press.
Lakshmanjoo, S. (2015). Kashmir Shaivism: The Secret Supreme (Reprint Edition ed.). (P. J.
Hughes, Ed.) New Delhi: Lakshmanjoo Academy Book Series; Kashmir Shaiva Institute.
Lakshmanjoo, S. (2015). Shiva Sūtras: The Supreme Awakening. (J. Hughes, Ed.) USA:
Lakshmanjoo Academy Book Series.

149
© UNIVERSAL RESEARCH REPORTS | REFEREED | PEER REVIEWED
ISSN : 2348 - 5612 | Volume : 10 , Issue : 04 | October - December 2023

Lakshmanjoo, S. (2016). The Mystery of Vibrationless-Vibration in Kashmir Shaivism:

Vasugupta's Spanda Karika & Kshemaraja's Spanda Sandoha. New Delhi: Lakshmanjoo
Academy Book Series; Kashmir Shaiva Institute.
Mishra, K. (2011). Kashmir Saivism: The Central Philosophy of Tantrism. Delhi, India: Sri
Satguru Publication; Division of Indian Books Centre.
Pandit, B. N. (1990). History of Kashmir Saivism. Kashmir: Utpal Publications.
Pandit, D. B. (1990). History of Kashmir Saivism. Delhi: Utpal Publications.
Singh, J. (Ed.). (1990). Ksemaraja: The Doctrine of Recognition: A translation of
Pratyabhijñāhṛdyam. (J. Singh, Trans.) Albany: State University of New York Press.
Singh, J. (1991). The Yoga of Vibration and Divine Pulsation: A Translation of the Spanda
Karika with Ksemaraja's Commentary, the Spanda Nirnaya. Albany: State University of
New York Press.
Singh, J. (2006). Pratyabhijnahrdayam: The Secret of Self-Recognition (9th Reprint edition ed.).
Delhi: Motilal Banarsidass.
Singh, J. (2006). Vijnanabhairava or Divine Consciousness (Reprint Edition ed.). Delhi: Motilal
Banarsidass.
Singh, J. (2012). Siva Sutras: The Yoga of Supreme Identity (13th edition ed.). Delhi: Motilal
Banarsidass.
Singh, J. (2012). Spanda-Karikas: The Divine Creative Pulsation; the Karikas and the Spanda-
Nirnaya (Ninth Reprint Edition ed.). Motilal Banarsidass Publishers.
Singh, J. (2014). Abhinavagupta Para-Trisika-Vivarana: The Secret of Tantric Mysticism (7th
Reprint Edition ed.). Delhi: Motilal Banarsidass Publishers.
The Shiva-Sutra-Vimarsini of Ksemaraja. (2007). (P. S. Iyengar, Trans.) Delhi/ India: Sri Satguru
Pablication.
ु . (१९८१). ईश्वरप्रत्यरभज्ञा पव्रर्मनी. (स. र्. सागर, Ed.) वाराणसी : आनन्द कनन प्रेस.
अरभनवगप्त
उत्पलदे व, & श्री सो्नन्दनाथ. (१९३४). रर्वदृपि वपृ त्त. (प. ्. र्ास्त्री, Ed.) श्रीनगर, कश््ीर.
कल्लट. (१९७०). स्पन्दकाररकाः कल्लट वपृ त्त-स्ेताः. श्रीनगर .
क्षे्राज. (1911). रर्वसूत्रपव्रर्मतन. श्रीनगर, कश््ीर: तनणमय सागर प्रेस.
क्षे्राज. (१९१७). स्पन्द सिंदोह. (्. प. र्ास्त्री, Ed.) बम्बई: श्री वेन्कटे श्वर सदट् प्रेस.
क्षे्राज, र. (२०१७). प्रत्यरभज्ञाह्रदय्.् नई ददल्ली: ईश्वर आश्र् ट्रस्ट.
डाo श्या्ाकान्त द्पववेदद आनन्द. (२००४). स्पन्दकाररका. वाराणसी: िौिम्बा सुरभारती प्रकार्न .
नवजीवन रस्तोगी. (२००२). काश््ीर रर्वाद्वयवाद की ्ूल अवधारणाएिं. नयी ददल्ली: ्ुिंर्ीरा् ्नोहरलाल
पञ्दलर्सम प्रा० रल०.

सो्ानन्नाथ, र्. (१९३४). श्री रर्वदृपिः. (प. ्. र्ास्त्री, Ed.) कश््ीर- श्रीनगर.

150